To whom is "Al Na T'hi ka'Meis" referring?
Rashi: It is in the third person, with reference to Miriam.
Why did Aharon refer to Miriam's situation as 'death'?
Rashi: Because a Metzora is considered like a Meis 1 (which the Gemara in Nedarim, 64b learns from here).
Rashi: Seeing as both render Tamei whoever (or whatever) enters the room where they are (See Sifsei Chachamim) and Torah Temimah, note 11.
Why did Aharon refer to "Imo" and "Besaro", and not 'Imeinu' and 'Besareinu'?
Rashi #1: He preferred to mention their mother and their sister 1 in the third person.
Rashi #2: He meant that, 2 since a sister is one's own flesh and blood who emerged from the same womb as he did, it is not befitting for a person to leave her to be like a dead person.
What did Aharon mean when he said "Al Na T'hi ka'Meis!"?
Rashi #1: Refer to 12:12:5:1.
Rashi #2: He meant that, if Moshe would not cure Miriam via Tefilah, she would be like dead, because, seeing as there was nobody to place her in Hesger 1 and nobody to declare her Tahor, 2 she was destined to remain in a permanent state of Tzara'as.
Rashbam: He meant that it was in Moshe's own interest to intercede on Miriam's behalf, since he was of the same flesh and it would not be Kavod for him if his sister had Tzara'as. 3
Seforno: With reference to Moshe himself 4 he was pleading with Moshe that when Yisrael would enter Eretz Yisrael, thereby improving their environment, they should not leave half their flesh in the desert. 5
Targum Onkelos: He meant to say 'Do not allow Miriam to be distanced from us'.
Targum Yonasan: He was pleading with Moshe that, Miriam having lived through Galus Mitzrayim and the slavery, now that the time had come to inherit Eretz Yisrael, Moshe should Daven that she not to be taken away from them (not to experience the redemption). 6
Moshav Zekenim and Hadar Zekenim (in Pasuk 10): He had in mind that, if she will not be cured, people will say that she was born to Metzora'im, and the malady entered her from her mother's womb; and it is as if half the flesh was consumed. However, if Moshe will Daven and she is cured, everyone will know that the Tzara'as was due to her having sinned.
Da'as Zekenim and Hadar Zekenim (citing the B'chor Shor): Tefilah would not be effective on a Metzora from the womb. But since Miri?am?s Tzara?as was due to sin, Tefilah and Teshuvah ought to be effective. 7 like Par?oh and Avimelech received Tzara'as due to Sarah, and they were cured.
Riva (in Pasuk #2, citing R. Tuvya, from the Sifri) and Rosh: Because she is our sister, and no Kohen can declare her Tahor, she is like a Metzora me'Rechem Imo, which has no Taharah. Her only solution is through prayer.
The Riva does not have the text ?Mi Masgirah? in the Midrash.
Rashi: Since Aharon was her brother - "Asher be'Tzeiso me'Rechem Imo", and was disqualified from ruling about her, and (other than Elazar and Isamar, Miriam's nephews, who were also disqualified for the same reason) there were no other Kohanim to deal with her. Refer to 12:12:151:1 & 3.
Rashbam: As if half of his own flesh was dead.
Or to Yisrael, it is not clear which.
Seforno: Like a half-dead fetus that improves its situation when it leaves the womb for a location which spells life, but which actually regresses because it is half-dead.
Targum Yonasan: Like a fetus that survives for nine months inside its mother, and, when the time comes to emerge alive, half its flesh is eaten-up and it comes out in pieces. See Na'ar Yonasan.
Da'as Zekenim and Hadar Zekenim, ibid.: Like Par?oh and Avimelech received Tzara'as due to Sarah, and they were cured.
What did Aharon mean when he concluded "Vaye'achel Chatzi Besaro"?
Rashi: He was pleading with Moshe to act, because, having said "Al Na T'hi ka'Meis asher be'Tzeiso ... ", it is as if half of his own flesh was dead!
Refer to 12:12:4:7.
The Sifra states that a baby born with Tzara'as is not Tamei?
Moshav Zekenim: It is not a perfect analogy ? What the Sifra means is that it has no Taharah.
Why did Aharon say " ... ka'Meis asher be'Tzeiso me'Rechem Imo"?
Moshav Zekenim #1: 'She will be like a Meis, because since she is my sister, I cannot be Metaher her'.
Moshav Zekenim #2: She will be like a Metzora from the womb, who has no cure. 1
QUESTIONS ON RASHI
Rashi writes that there is no other Kohen to declare her Tamei or Tahor. If so, she will never be Tamei?
Hadar Zekenim: She was Tamei because Hashem separated her from Machaneh Yisrael, and a Kohen is needed to be Metaher her. 1
Moshav Zekenim #1: Even though only a Kohen can be Metamei her regarding tearing clothes, growing hair long and Korban, people will distance from her because she appears Tamei, there is no Kohen to be Metaher her.
Moshav Zekenim #2: She is already called Tamei, since it says "va'Yifen Aharon el Miriam." 2
Rashi writes that there is no other Kohen to declare her Tamei or Tahor. Pinchas was her brother's grandson and is therefore not considered a close relative?
Moshav Zekenim #1: Pinchas was not yet made a Kohen [until he killed Zimri].
Moshav Zekenim #2: This supports R"Tz, who says that also the third generation is considered a relative, unlike Rashbam.
Riva (2, citing R. Tuvya, from Sifri): Hashem said 'I put her in Hesger; I will make her Muchlat, and I will exempt her.'
